13.131
उमोवाच॥
umovāca॥
[उमा (umā) - Umā; (a proper noun, the goddess Umā, Pārvatī;) उवाच (uvāca) - spoke; (said; from the root 'vac' to speak; perfect tense, third person singular; feminine subject implied;);]
(Umā spoke;)
Umā said;
भगवन्भगनेत्रघ्न पूष्णो दशनपातन। दक्षक्रतुहर त्र्यक्ष संशयो मे महानयम् ॥१३-१३१-१॥
bhagavan-bhaga-netra-ghna pūṣṇo daśana-pātana। dakṣa-kratu-hara try-akṣa saṁśayaḥ me mahān ayam ॥13-131-1॥
[भगवन् (bhagavan) - O Lord; भगनेत्रघ्न (bhaga-netra-ghna) - destroyer of Bhaga's eye; पूष्णः (pūṣṇaḥ) - of Pūṣan; दशनपातन (daśana-pātana) - one who makes the teeth fall out; दक्षक्रतुहर (dakṣa-kratu-hara) - destroyer of Dakṣa's sacrifice; त्र्यक्ष (try-akṣa) - three-eyed one; संशयः (saṁśayaḥ) - doubt; मे (me) - my; महान् (mahān) - great; अयम् (ayam) - this;]
(O Lord, destroyer of Bhaga's eye, who knocked out Pūṣan's teeth, destroyer of Dakṣa's sacrifice, three-eyed one, my doubt—this great [doubt]. (13-131-1))
O Lord, destroyer of Bhaga's eye, who struck out Pūṣan's teeth, destroyer of Dakṣa's sacrifice, three-eyed one, this great doubt of mine. (13-131-1)
चातुर्वर्ण्यं भगवता पूर्वं सृष्टं स्वयम्भुवा। केन कर्मविपाकेन वैश्यो गच्छति शूद्रताम् ॥१३-१३१-२॥
cāturvarṇyaṁ bhagavatā pūrvaṁ sṛṣṭaṁ svayambhuvā। kena karma-vipākena vaiśyo gacchati śūdratām ॥13-131-2॥
[चातुर्वर्ण्यं (cāturvarṇyam) - the fourfold caste system; भगवता (bhagavatā) - by the Lord; पूर्वं (pūrvam) - formerly; सृष्टं (sṛṣṭam) - created; स्वयम्भुवा (svayambhuvā) - by the self-born (Brahmā); केन (kena) - by what; कर्मविपाकेन (karma-vipākena) - by result of action; वैश्यो (vaiśyaḥ) - a Vaiśya; गच्छति (gacchati) - goes; शूद्रताम् (śūdratām) - to the state of a Śūdra;]
(The fourfold caste system (chāturvarṇyaṁ) by the Lord (bhagavatā), formerly (pūrvam), created (sṛṣṭam) by the self-born (svayambhuvā). By what (kena) result of action (karma-vipākena) does a Vaiśya (vaiśyaḥ) go (gacchati) to the state of a Śūdra (śūdratām)?)
The fourfold caste system was formerly created by the Lord, the self-born. By what result of action does a Vaiśya descend into the state of a Śūdra? (13-131-2)
वैश्यो वा क्षत्रियः केन द्विजो वा क्षत्रियो भवेत्। प्रतिलोमः कथं देव शक्यो धर्मो निषेवितुम् ॥१३-१३१-३॥
vaiśyo vā kṣatriyaḥ kena dvijo vā kṣatriyo bhavet। pratilomaḥ kathaṃ deva śakyo dharmo niṣevitum॥13-131-3॥
[वैश्यः (vaiśyaḥ) - Vaiśya; (member of the merchant class); वा (vā) - or; क्षत्रियः (kṣatriyaḥ) - Kṣatriya; (member of the warrior class); केन (kena) - by whom; द्विजः (dvijaḥ) - twice-born (Brāhmaṇa); वा (vā) - or; क्षत्रियः (kṣatriyaḥ) - Kṣatriya; भवेत् (bhavet) - may become; प्रतिलोमः (pratilomaḥ) - one of lower caste born from higher woman (pratiloma offspring); कथम् (katham) - how; देव (deva) - O god; शक्यः (śakyaḥ) - possible; धर्मः (dharmaḥ) - Dharma (righteous duty); निषेवितुम् (niṣevitum) - to be practiced;]
(Vaiśya or Kṣatriya, by whom twice-born or Kṣatriya may become? Pratiloma, how, O god, possible Dharma to be practiced?)
How can a Vaiśya or Kṣatriya become a twice-born or Kṣatriya? O god, how is a pratiloma (offspring of a lower caste father and higher caste mother) able to practice Dharma? (13-131-3)
केन वा कर्मणा विप्रः शूद्रयोनौ प्रजायते। क्षत्रियः शूद्रतामेति केन वा कर्मणा विभो ॥१३-१३१-४॥
kena vā karmaṇā vipraḥ śūdrayonau prajāyate। kṣatriyaḥ śūdratāmeti kena vā karmaṇā vibho ॥13-131-4॥
[केन (kena) - by what; वा (vā) - or; कर्मणा (karmaṇā) - by action; विप्रः (vipraḥ) - brāhmaṇa; शूद्रयोनौ (śūdrayonau) - in the womb of a śūdra; प्रजायते (prajāyate) - is born; क्षत्रियः (kṣatriyaḥ) - kṣatriya; शूद्रताम् (śūdratām) - condition of śūdra; एति (eti) - attains; केन (kena) - by what; वा (vā) - or; कर्मणा (karmaṇā) - by action; विभो (vibho) - O great one;]
(By what, or, by action, a brāhmaṇa in the womb of a śūdra is born? A kṣatriya, the condition of śūdra attains, by what or by action, O great one?)
By what actions does a brāhmaṇa take birth in the womb of a śūdra? And by what actions does a kṣatriya attain the state of a śūdra, O great one? (13-131-4)
एतं मे संशयं देव वद भूतपतेऽनघ। त्रयो वर्णाः प्रकृत्येह कथं ब्राह्मण्यमाप्नुयुः ॥१३-१३१-५॥
etaṃ me saṃśayaṃ deva vada bhūtapate'nagha। trayo varṇāḥ prakṛtyeha kathaṃ brāhmaṇyam āpnuyuḥ॥ 13-131-5॥
[एतं (etaṃ) - this; मे (me) - my; संशयम् (saṃśayam) - doubt; देव (deva) - O god; वद (vada) - speak; भूतपते (bhūtapate) - O lord of beings; अनघ (anagha) - O sinless one; त्रयः (trayaḥ) - three; वर्णाः (varṇāḥ) - classes (castes); प्रकृत्या (prakṛtyā) - by nature; इह (iha) - here; कथम् (katham) - how; ब्राह्मण्यम् (brāhmaṇyam) - Brahminhood; आप्नुयुः (āpnuyuḥ) - attain;]
(This my doubt, O god, speak, O lord of beings, O sinless one. The three classes by nature here, how would they attain Brahminhood?)
O god, resolve this doubt of mine: O sinless lord of beings, how do the three classes, by their nature here, attain Brahminhood? (13-131-5)
महेश्वर उवाच॥
maheśvara uvāca॥
[महेश्वर (maheśvara) - the great lord; उवाच (uvāca) - said;]
(The great lord said;)
The great lord said.
ब्राह्मण्यं देवि दुष्प्रापं निसर्गाद्ब्राह्मणः शुभे। क्षत्रियो वैश्यशूद्रौ वा निसर्गादिति मे मतिः ॥१३-१३१-६॥
brāhmaṇyaṃ devi duṣprāpaṃ nisargādbrāhmaṇaḥ śubhe। kṣatriyo vaiśyaśūdrau vā nisargāditi me matiḥ॥13-131-6॥
[ब्राह्मण्यं (brāhmaṇyam) - Brahminhood; spirit or quality of a brāhmaṇa; देवि (devi) - O goddess; दुष्प्रापं (duṣprāpam) - difficult to obtain; निसर्गात् (nisargāt) - by nature; ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; शुभे (śubhe) - O auspicious one; क्षत्रियः (kṣatriyaḥ) - a Kṣatriya; वैश्यशूद्रौ (vaiśyaśūdrau) - Vaiśya and Śūdra; वा (vā) - or; निसर्गात् (nisargāt) - by nature; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Brahminhood, O goddess, is difficult to obtain by nature by a Brāhmaṇa, O auspicious one. Kṣatriya, Vaiśya or Śūdra, by nature, thus my opinion.)
O goddess, in my opinion, brahminhood is difficult to attain by nature, even for a Brāhmaṇa; a Kṣatriya, Vaiśya, or Śūdra too, by nature, are as such—this is my view. (13-131-6)
कर्मणा दुष्कृतेनेह स्थानाद्भ्रश्यति वै द्विजः। ज्येष्ठं वर्णमनुप्राप्य तस्माद्रक्षेत वै द्विजः ॥१३-१३१-७॥
karmaṇā duṣkṛtena iha sthānāt bhraśyati vai dvijaḥ। jyeṣṭhaṃ varṇam anuprāpya tasmāt rakṣet vai dvijaḥ॥13-131-7॥
[कर्मणा (karmaṇā) - by action; by deed; दुष्कृतेन (duṣkṛtena) - by evil (ill) act; इह (iha) - here; in this; in this world; स्थानात् (sthānāt) - from position; from place; from station; भ्रश्यति (bhraśyati) - falls; slips; loses; वै (vai) - indeed; द्विजः (dvijaḥ) - twice-born (i.e. of the higher castes, especially Brāhmaṇa); ज्येष्ठं (jyeṣṭham) - highest; eldest; best; वर्णम् (varṇam) - class; social division; varṇa; अनुप्राप्य (anuprāpya) - after attaining; having reached; तस्मात् (tasmāt) - therefore; from that; रक्षेत् (rakṣet) - should preserve; should protect; वै (vai) - indeed; द्विजः (dvijaḥ) - twice-born;]
(By action, by evil deed, here, from station, falls indeed, the twice-born. The highest class, after attaining, therefore, should protect indeed, the twice-born.)
Here, by evil action the twice-born indeed falls from his position. Therefore, having attained the highest class, the twice-born should indeed safeguard it. (13-131-7)
स्थितो ब्राह्मणधर्मेण ब्राह्मण्यमुपजीवति। क्षत्रियो वाथ वैश्यो वा ब्रह्मभूयाय गच्छति ॥१३-१३१-८॥
sthito brāhmaṇadharmeṇa brāhmaṇyam-upajīvati. kṣatriyo vātha vaiśyo vā brahmabhūyāya gacchati ॥13-131-8॥
[स्थितः (sthitaḥ) - one who is established; ब्राह्मणधर्मेण (brāhmaṇadharmeṇa) - by (the) duty of a brāhmaṇa; ब्राह्मण्यं (brāhmaṇyam) - brahmanhood; उपजीवति (upajīvati) - lives upon; क्षत्रियः (kṣatriyaḥ) - a kṣatriya; वा (vā) - or; थ (atha) - or; वैश्यः (vaiśyaḥ) - vaiśya; वा (vā) - or; ब्रह्मभूयाय (brahmabhūyāya) - to brahmanhood; गच्छति (gacchati) - goes;]
(One who is established in the brāhmaṇa's duty lives upon brahmanhood. A kṣatriya or even a vaiśya or another goes to brahmanhood.)
He who is established in the duty of a brāhmaṇa subsists as a brāhmaṇa; a kṣatriya or a vaiśya also attains brahmanhood. (13-131-8)
यस्तु विप्रत्वमुत्सृज्य क्षात्रं धर्मं निषेवते। ब्राह्मण्यात्स परिभ्रष्टः क्षत्रयोनौ प्रजायते ॥१३-१३१-९॥
yastu vipratvam utsṛjya kṣātraṃ dharmaṃ niṣevate। brāhmaṇyāts sa paribhraṣṭaḥ kṣatrayonau prajāyate ॥13-131-9॥
[यः (yaḥ) - who; तु (tu) - but; विप्रत्वम् (vipratvam) - state of being a brāhmaṇa; उत्सृज्य (utsṛjya) - having abandoned; क्षात्रम् (kṣātram) - pertaining to kṣatriya; धर्मम् (dharmaṃ) - duty; निषेवते (niṣevate) - practices; ब्राह्मण्यात् (brāhmaṇyāt) - from brāhmaṇa-hood; सः (saḥ) - he; परिभ्रष्टः (paribhraṣṭaḥ) - fallen away; क्षत्रयोनौ (kṣatrayonau) - in the womb of a kṣatriya; प्रजायते (prajāyate) - is born;]
(Who but the state of being a brāhmaṇa having abandoned, kṣatriya duty practices, from brāhmaṇa-hood he fallen away, in the womb of a kṣatriya is born.)
But he who, having abandoned the state of being a brāhmaṇa, practices the duty of a kṣatriya—he, having fallen away from brāhmaṇa-hood, is born in the womb of a kṣatriya. (13-131-9)
वैश्यकर्म च यो विप्रो लोभमोहव्यपाश्रयः। ब्राह्मण्यं दुर्लभं प्राप्य करोत्यल्पमतिः सदा ॥१३-१३१-१०॥
vaiśyakarma ca yo vipro lobhamohavyapāśrayaḥ। brāhmaṇyaṃ durlabhaṃ prāpya karotyalpamatiḥ sadā॥13-131-10॥
[वैश्यकर्म (vaiśyakarma) - occupation of a vaiśya; च (ca) - and; यः (yaḥ) - who; विप्रः (vipraḥ) - brāhmaṇa; लोभमोहव्यपाश्रयः (lobhamohavyapāśrayaḥ) - resorting to greed and delusion; ब्राह्मण्यं (brāhmaṇyam) - brāhmaṇa-status; दुर्लभं (durlabham) - difficult to attain; प्राप्य (prāpya) - having attained; करोति (karoti) - does; अल्पमतिः (alpamatiḥ) - one of little understanding; सदा (sadā) - always;]
(And the brāhmaṇa who, resorting to greed and delusion, always does the occupation of a vaiśya, having attained the brāhmaṇa-status, (is) of little understanding.)
A brāhmaṇa who, driven by greed and delusion, continually engages in the occupation of a vaiśya even after attaining the rare status of a brāhmaṇa, is truly of little understanding. (13-131-10)
स द्विजो वैश्यतामेति वैश्यो वा शूद्रतामियात्। स्वधर्मात्प्रच्युतो विप्रस्ततः शूद्रत्वमाप्नुते ॥१३-१३१-११॥
sa dvijo vaiśyatāmeti vaiśyo vā śūdratāmiyāt। svadharmātpracyuto viprastataḥ śūdratvamāpnute ॥13-131-11॥
[स (sa) - he; द्विजः (dvijaḥ) - twice-born (Brahmin); वैश्यताम् (vaiśyatām) - state of being a Vaiśya; एति (eti) - attains; वैश्यः (vaiśyaḥ) - the Vaiśya; वा (vā) - or; शूद्रताम् (śūdratām) - state of being a Śūdra; इयात् (iyāt) - may attain; स्वधर्मात् (svadharmāt) - from his own duty; प्रच्युतः (pracyutaḥ) - fallen; विप्रः (vipraḥ) - the Brāhmaṇa; तः (tataḥ) - thereafter; शूद्रत्वम् (śūdratvam) - the condition of being a Śūdra; आप्नुते (āpnute) - obtains;]
(He, the twice-born, attains the state of a Vaiśya, or the Vaiśya may attain the state of a Śūdra. The Brāhmaṇa who has fallen from his own duty, thereafter obtains the condition of a Śūdra.)
A Brāhmaṇa who has fallen from his own duty attains the status of a Vaiśya, and a Vaiśya may attain the status of a Śūdra; thus, when a Brāhmaṇa deviates from his duty, he subsequently attains the condition of a Śūdra. (13-131-11)
तत्रासौ निरयं प्राप्तो वर्णभ्रष्टो बहिष्कृतः। ब्रह्मलोकपरिभ्रष्टः शूद्रः समुपजायते ॥१३-१३१-१२॥
tatrāsau nirayaṃ prāpto varṇabhraṣṭo bahiṣkṛtaḥ। brahmalokaparibhraṣṭaḥ śūdraḥ samupajāyate॥13-131-12॥
[तत्र (tatra) - there; असौ (asau) - he; निरयम् (nirayam) - hell; प्राप्तः (prāptaḥ) - attained; वर्णभ्रष्टः (varṇabhraṣṭaḥ) - fallen from caste; बहिष्कृतः (bahiṣkṛtaḥ) - expelled; ब्रह्मलोकपरिभ्रष्टः (brahmalokaparibhraṣṭaḥ) - deprived of Brahma-world; शूद्रः (śūdraḥ) - a Śūdra; समुपजायते (samupajāyate) - is born;]
(There he, having attained hell, fallen from caste, expelled, deprived of the Brahma-world, is born as a Śūdra.)
There, he, who has fallen from his caste and been expelled, upon reaching hell and being deprived of the world of Brahma, is born as a Śūdra. (13-131-12)
क्षत्रियो वा महाभागे वैश्यो वा धर्मचारिणि। स्वानि कर्माण्यपाहाय शूद्रकर्माणि सेवते ॥१३-१३१-१३॥
kṣatriyo vā mahābhāge vaiśyo vā dharmacāriṇi। svāni karmāṇy apāhāya śūdrakarmāṇi sevate ॥13-131-13॥
[क्षत्रियः (kṣatriyaḥ) - Kṣatriya; वा (vā) - or; महाभागे (mahābhāge) - O highly fortunate one; वैश्यः (vaiśyaḥ) - Vaiśya; वा (vā) - or; धर्मचारिणि (dharmacāriṇi) - O one following righteousness; स्वानि (svāni) - one's own; कर्माणि (karmāṇi) - duties; अपाहाय (apāhāya) - having abandoned; शूद्रकर्माणि (śūdrakarmāṇi) - the duties of a Śūdra; सेवते (sevate) - practices;]
(Kṣatriya or O highly fortunate one, Vaiśya or O one following righteousness, one's own duties having abandoned, the duties of a Śūdra practices.)
O highly fortunate one, if a Kṣatriya or a Vaiśya who follows righteousness abandons his own duties and performs the duties of a Śūdra, (13-131-13)
स्वस्थानात्स परिभ्रष्टो वर्णसङ्करतां गतः। ब्राह्मणः क्षत्रियो वैश्यः शूद्रत्वं याति तादृशः ॥१३-१३१-१४॥
svasthānāts paribhraṣṭo varṇasaṅkaratāṃ gataḥ। brāhmaṇaḥ kṣatriyo vaiśyaḥ śūdratvaṃ yāti tādṛśaḥ ॥13-131-14॥
[स्वस्थानात् (svasthānāt) - from one's own state; सः (saḥ) - he; परिभ्रष्टः (paribhraṣṭaḥ) - fallen; वर्णसङ्करताम् (varṇasaṅkaratām) - to the condition of varna-mixing; गतः (gataḥ) - has gone; ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; क्षत्रियः (kṣatriyaḥ) - a Kṣatriya; वैश्यः (vaiśyaḥ) - a Vaiśya; शूद्रत्वम् (śūdratvam) - state of being a Śūdra; याति (yāti) - attains; तादृशः (tādṛśaḥ) - such (a person);]
(From one's own state he fallen, to the condition of varna-mixing has gone. A Brāhmaṇa, a Kṣatriya, a Vaiśya, the state of being a Śūdra attains, such (a person). (13-131-14))
Having fallen from one's own state and gone into the condition of varna-mixing, a Brāhmaṇa, Kṣatriya, or Vaiśya—such a person attains the state of being a Śūdra. (13-131-14)
यस्तु शुद्धः स्वधर्मेण ज्ञानविज्ञानवाञ्शुचिः। धर्मज्ञो धर्मनिरतः स धर्मफलमश्नुते ॥१३-१३१-१५॥
yastu śuddhaḥ svadharmeṇa jñānavijñānavāñśuciḥ। dharmajño dharmanirataḥ sa dharmaphalamaśnute ॥13-131-15॥
[यः (yaḥ) - who; तु (tu) - but; शुद्धः (śuddhaḥ) - pure; स्वधर्मेण (svadharmeṇa) - by one’s own duty; ज्ञानविज्ञानवान् (jñānavijñānavān) - endowed with knowledge and wisdom; शुचिः (śuciḥ) - pure; धर्मज्ञः (dharmajñaḥ) - knower of dharma; धर्मनिरतः (dharmanirataḥ) - steadfast in dharma; सः (saḥ) - he; धर्मफलम् (dharmaphalam) - the fruit of dharma; अश्नुते (aśnute) - attains;]
(But who pure by his own duty, possessed of knowledge and wisdom, pure, knower of dharma, steadfast in dharma, he attains the fruit of dharma.)
But he who is pure, who performs his own prescribed duty, possesses knowledge and wisdom, is pure, is a knower of dharma, and is steadfast in dharma—he attains the fruit of dharma. (13-131-15)
इदं चैवापरं देवि ब्रह्मणा समुदीरितम्। अध्यात्मं नैष्ठिकं सद्भिर्धर्मकामैर्निषेव्यते ॥१३-१३१-१६॥
idaṃ caivāparaṃ devi brahmaṇā samudīritam। adhyātmaṃ naiṣṭhikaṃ sadbhir dharmakāmair niṣevyate॥13-131-16॥
[इदं (idaṃ) - this; च (ca) - and; एव (eva) - indeed; अपरं (aparaṃ) - another; देवि (devi) - O goddess; ब्रह्मणा (brahmaṇā) - by Brahmā; समुदीरितम् (samudīritam) - proclaimed; अध्यात्मं (adhyātmaṃ) - spiritual knowledge; नैष्ठिकं (naiṣṭhikaṃ) - pertaining to steadfastness; सद्भिः (sadbhiḥ) - by the virtuous; धर्मकामैः (dharmakāmaiḥ) - by those desiring righteousness; निषेव्यते (niṣevyate) - is followed;]
(This and indeed another, O goddess, by Brahmā proclaimed; spiritual knowledge pertaining to steadfastness by the virtuous, by those desiring righteousness, is followed.)
O goddess, this and also another doctrine, proclaimed by Brahmā, the spiritual knowledge pertaining to steadfastness, is practiced by the virtuous who desire righteousness. (13-131-16)
उग्रान्नं गर्हितं देवि गणान्नं श्राद्धसूतकम्। घुष्टान्नं नैव भोक्तव्यं शूद्रान्नं नैव कर्हिचित् ॥१३-१३१-१७॥
ugrānnaṃ garhitaṃ devi gaṇānnaṃ śrāddhasūtakam। ghuṣṭānnaṃ naiva bhoktavyaṃ śūdrānnaṃ naiva karhicit ॥13-131-17॥
[उग्रान्नं (ugrānnam) - strong food; गर्हितं (garhitam) - condemned; देवि (devi) - O Devi; गणान्नं (gaṇānnam) - group food; श्राद्धसूतकम् (śrāddhasūtakam) - period of śrāddha and childbirth impurity; घुष्टान्नं (ghuṣṭānnam) - announced food; नैव (naiva) - never; भोक्तव्यं (bhoktavyam) - should be eaten; शूद्रान्नं (śūdrānnam) - śūdra's food; नैव (naiva) - never; कर्हिचित् (karhicit) - at any time;]
(Strong food, condemned, O Devi, group food, during śrāddha and birth impurity, announced food, never should be eaten; śūdra's food, never at any time.)
O Devi, strong food, condemned food, group food, food during śrāddha and impurity after birth, and publicly announced food should never be eaten; and food from a śūdra should never, at any time, be eaten. (13-131-17)
शूद्रान्नं गर्हितं देवि देवदेवैर्महात्मभिः। पितामहमुखोत्सृष्टं प्रमाणमिति मे मतिः ॥१३-१३१-१८॥
śūdrānnaṃ garhitaṃ devi devadevairmahātmabhiḥ। pitāmahamukhotsṛṣṭaṃ pramāṇamiti me matiḥ ॥13-131-18॥
[शूद्रान्नं (śūdrānnaṃ) - food of a Śūdra; गर्हितं (garhitaṃ) - condemned; देवि (devi) - O goddess; देवदैः (devadevaiḥ) - by the lords of the gods; महात्मभिः (mahātmabhiḥ) - by the great souls; पितामहमुखोत्सृष्टं (pitāmahamukhotsṛṣṭaṃ) - issued from the mouth of Pitāmaha (the grandsire); प्रमाणम् (pramāṇam) - (as) authority; इति (iti) - thus; मे (me) - my; मति: (matiḥ) - opinion;]
(Food of a Śūdra, condemned, O goddess, by the lords of the gods, by the great souls, issued from the mouth of Pitāmaha, (is taken) as authority—thus is my opinion.)
O goddess, the food of a Śūdra is condemned by the lords of the gods and great souls; that which has been declared by the mouth of Pitāmaha is the authority—this is my opinion. (13-131-18)
शूद्रान्नेनावशेषेण जठरे यो म्रियेत वै। आहिताग्निस्तथा यज्वा स शूद्रगतिभाग्भवेत् ॥१३-१३१-१९॥
śūdrānnenāvaśeṣeṇa jaṭhare yo mriyet vai। āhitāgnis tathā yajvā sa śūdragatibhāg bhavet॥13-131-19॥
[शूद्रान्नेन (śūdrānnena) - by śūdra-food; अवशेषेण (avaśeṣeṇa) - by what is left over; जठरे (jaṭhare) - in the stomach; यः (yaḥ) - who; म्रियेत (mriyet) - dies; वै (vai) - indeed; आहिताग्निः (āhitāgniḥ) - the householder with consecrated fire; तथा (tathā) - also; यज्वा (yajvā) - sacrificer; सः (saḥ) - he; शूद्रगतिभाग् (śūdragatibhāg) - partaker of the śūdra's state; भवेत् (bhavet) - becomes;]
(Whoever with śūdra-food, with what is left over, in the stomach, dies indeed — the householder with consecrated fire and also the sacrificer, he partaker of the śūdra's state becomes.)
Whoever dies with remnants of śūdra food in his stomach, even a householder with consecrated fire or a sacrificer, becomes one who shares the fate of a śūdra. (13-131-19)
तेन शूद्रान्नशेषेण ब्रह्मस्थानादपाकृतः। ब्राह्मणः शूद्रतामेति नास्ति तत्र विचारणा ॥१३-१३१-२०॥
tena śūdrānnaśeṣeṇa brahmasthānād apākṛtaḥ। brāhmaṇaḥ śūdratām eti nāsti tatra vicāraṇā ॥13-131-20॥
[तेन (tena) - by that; शूद्र-अन्न-शेषेण (śūdra-anna-śeṣeṇa) - by the remainder of Śūdra food; ब्रह्म-स्थानात् (brahma-sthānāt) - from the position of Brāhmaṇa; अपाकृतः (apākṛtaḥ) - removed; ब्रह्मणः (brāhmaṇaḥ) - the Brāhmaṇa; शूद्रताम् (śūdratām) - to the state of Śūdra; एति (eti) - attains; नास्ति (nāsti) - there is not; तत्र (tatra) - in that; विचारणा (vicāraṇā) - consideration;]
(By that, by the remainder of Śūdra food, from the position of Brāhmaṇa he is removed; the Brāhmaṇa attains the state of Śūdra; there is no consideration in that. (13-131-20))
By that (act) – by consuming the remnants of food from a Śūdra – the Brāhmaṇa is removed from the status of a Brāhmaṇa and attains the state of a Śūdra; in that, there is no further consideration. (13-131-20)
यस्यान्नेनावशेषेण जठरे यो म्रियेत वै। तां तां योनिं व्रजेद्विप्रो यस्यान्नमुपजीवति ॥१३-१३१-२१॥
yasyānnenāvaśeṣeṇa jaṭhare yo mriyeta vai। tāṃ tāṃ yoniṃ vrajed vipro yasyānnam upajīvati॥13-131-21॥
[यस्य (yasya) - whose; अन्नेन (annena) - by food; अवशेषेण (avaśeṣeṇa) - by the remnant; जठरे (jaṭhare) - in the belly; यः (yaḥ) - who; म्रियेत (mriyeta) - might die; वै (vai) - indeed; तां (tāṃ) - that; तां (tāṃ) - that; योनिम् (yonim) - womb; व्रजेत् (vrajet) - may go; विप्रः (vipraḥ) - Brāhmaṇa; यस्य (yasya) - whose; अन्नम् (annam) - food; उपजीवति (upajīvati) - subsists;]
(Of whose food by the remnant in the belly who might die indeed; that, that womb may go Brāhmaṇa whose food subsists.)
A Brāhmaṇa who subsists on the food remnants of someone, is born in that very womb from which remains someone died. (13-131-21)
ब्राह्मणत्वं शुभं प्राप्य दुर्लभं योऽवमन्यते। अभोज्यान्नानि चाश्नाति स द्विजत्वात्पतेत वै ॥१३-१३१-२२॥
brāhmaṇatvaṃ śubhaṃ prāpya durlabhaṃ yo'vamanyate| abhojyānnāni cāśnāti sa dvijatvātpateta vai ॥13-131-22॥
[ब्राह्मणत्वं (brāhmaṇatvam) - brahminhood; शुभं (śubham) - auspicious; प्राप्य (prāpya) - having attained; दुर्लभं (durlabham) - difficult to obtain; यः (yaḥ) - who; अवमन्यते (avamanyate) - despises; अभोज्यान्नानि (abhojyānnāni) - unfit-to-be-eaten foods; च (ca) - and; अश्नाति (aśnāti) - eats; सः (saḥ) - he; द्विजत्वात् (dvijatvāt) - from brahminhood; पतेत् (patet) - falls; वै (vai) - indeed;]
(Brahminhood auspicious having attained difficult to obtain who despises, unfit-to-be-eaten foods and eats, he from brahminhood falls indeed.)
He who, having attained the auspicious and rare state of being a brahmin, despises it and eats foods that are unfit to be eaten, surely falls from brahminhood. (13-131-22)
सुरापो ब्रह्महा क्षुद्रश्चौरो भग्नव्रतोऽशुचिः। स्वाध्यायवर्जितः पापो लुब्धो नैकृतिकः शठः ॥१३-१३१-२३॥
surāpo brahmahā kṣudraś cauro bhagnavraton’śuciḥ। svādhyāyavarjitaḥ pāpo lubdho naikṛtikaḥ śaṭhaḥ ॥13-131-23॥
[सुरापः (surāpaḥ) - drinker of liquor; ब्रह्महा (brahmahā) - slayer of a Brāhmaṇa; क्षुद्रः (kṣudraḥ) - mean person; चौरः (cauraḥ) - thief; भग्नव्रतः (bhagnavrataḥ) - one who has broken a vow; अशुचिः (aśuciḥ) - impure; स्वाध्यायवर्जितः (svādhyāyavarjitaḥ) - devoid of self-study; पापः (pāpaḥ) - sinner; लुब्धः (lubdhaḥ) - greedy; नैकृतिकः (naikṛtikaḥ) - deceitful; शठः (śaṭhaḥ) - hypocrite;]
(Drinker of liquor, slayer of a Brāhmaṇa, mean person, thief, one who has broken a vow, impure, devoid of self-study, sinner, greedy, deceitful, hypocrite.)
A drinker of liquor, a Brāhmaṇa-slayer, a mean person, a thief, one who has broken a vow, an impure person, one devoid of self-study, a sinner, a greedy one, a deceitful and a hypocrite. (13-131-23)
अव्रती वृषलीभर्ता कुण्डाशी सोमविक्रयी। निहीनसेवी विप्रो हि पतति ब्रह्मयोनितः ॥१३-१३१-२४॥
avratī vṛṣalī-bhartā kuṇḍāśī soma-vikrayī। nihīna-sevī vipraḥ hi patati brahma-yonitaḥ ॥13-131-24॥
[अव्रती (avratī) - not following vows; वृषलीभर्ता (vṛṣalī-bhartā) - one who is husband of a śūdra woman; कुण्डाशी (kuṇḍāśī) - eating from a pit; सोमविक्रयी (soma-vikrayī) - seller of soma; निहीनसेवी (nihīna-sevī) - one serving the degraded; विप्रः (vipraḥ) - brāhmaṇa; हि (hi) - indeed; पतति (patati) - falls (from status); ब्रह्मयोनितः (brahma-yonitaḥ) - from the womb of a brāhmaṇa;]
(Not following vows, husband of a śūdra woman, one eating from a pit, seller of soma, one serving the degraded— a brāhmaṇa indeed falls from the womb of a brāhmaṇa.)
A brāhmaṇa who does not follow vows, who is the husband of a śūdra woman, who eats from a pit, who sells soma, or who serves the degraded—such a brāhmaṇa indeed falls from his high birth. (13-131-24)
गुरुतल्पी गुरुद्वेषी गुरुकुत्सारतिश्च यः। ब्रह्मद्विट्चापि पतति ब्राह्मणो ब्रह्मयोनितः ॥१३-१३१-२५॥
gurutalpī gurudveṣī gurukutsāratī ca yaḥ। brahmadviṭ ca api patati brāhmaṇo brahmayonitaḥ॥13-131-25॥
[गुरुतल्पी (gurutalpī) - one who sleeps with his teacher's wife; गुरुद्वेषी (gurudveṣī) - one who hates his teacher; गुरुकुत्सारती (gurukutsāratī) - one who delights in reviling his teacher; च (ca) - and; यः (yaḥ) - who; ब्रह्मद्विट् (brahmadviṭ) - one who hates the Veda; च (ca) - and; अपि (api) - also; पतति (patati) - falls; ब्राह्मणः (brāhmaṇaḥ) - Brāhmaṇa; ब्रह्मयोनितः (brahmayonitaḥ) - born from (a) Brahma-origin (i.e. of Brahmanical birth);]
(One who sleeps with his teacher's wife, one who hates his teacher, one who delights in reviling his teacher, and who also hates the Veda—such a Brāhmaṇa, even though of Brahma-origin, falls.)
A Brāhmaṇa who sleeps with his teacher's wife, hates his teacher, delights in reviling his teacher, or hates the Veda—though born of Brahmanical origin—falls. (13-131-25)
एभिस्तु कर्मभिर्देवि शुभैराचरितैस्तथा। शूद्रो ब्राह्मणतां गच्छेद्वैश्यः क्षत्रियतां व्रजेत् ॥१३-१३१-२६॥
ebhis tu karmabhir devi śubhair ācaritaiḥ tathā। śūdro brāhmaṇatāṃ gacched vaiśyaḥ kṣatriyatāṃ vrajet ॥13-131-26॥
[एभिः (ebhiḥ) - by these; तु (tu) - but; कर्मभिः (karmabhiḥ) - by actions; देवि (devi) - O goddess; शुभैः (śubhaiḥ) - auspicious; आचरितैः (ācaritaiḥ) - performed; तथा (tathā) - in that way; शूद्रः (śūdraḥ) - a Śūdra; ब्राह्मणताम् (brāhmaṇatām) - Brahminhood; गच्छेत् (gacchet) - may attain; वैश्यः (vaiśyaḥ) - a Vaiśya; क्षत्रियताम् (kṣatriyatām) - Kṣatriyahood; व्रजेत् (vrajet) - may obtain; १३-१३१-२६ (13-131-26) - ;]
(By these, but, O goddess, auspicious actions thus performed, a Śūdra may attain Brahminhood; a Vaiśya may obtain Kṣatriyahood.)
But by these auspicious actions as performed, O goddess, a Śūdra may attain the state of a Brahmin, a Vaiśya may attain the state of a Kṣatriya. (13-131-26)
शूद्रकर्माणि सर्वाणि यथान्यायं यथाविधि। शुश्रूषां परिचर्यां च ज्येष्ठे वर्णे प्रयत्नतः ॥ कुर्यादविमनाः शूद्रः सततं सत्पथे स्थितः ॥१३-१३१-२७॥
śūdrakarmāṇi sarvāṇi yathā-nyāyaṁ yathā-vidhi। śuśrūṣāṁ paricaryāṁ ca jyeṣṭhe varṇe prayatnataḥ ॥ kuryād-avimanāḥ śūdraḥ satataṁ satpathe sthitaḥ ॥13-131-27॥
[शूद्रकर्माणि (śūdra-karmāṇi) - duties of the Śūdra; सर्वाणि (sarvāṇi) - all; यथान्यायं (yathā-nyāyam) - according to rule; यथाविधि (yathā-vidhi) - according to prescribed method; शुश्रूषां (śuśrūṣām) - service; परिचर्यां (paricaryām) - attendance; च (ca) - and; ज्येष्ठे (jyeṣṭhe) - to the superior; वर्णे (varṇe) - in the caste; प्रयत्नतः (prayatnataḥ) - with effort; कुर्यात् (kuryāt) - he should perform; अविमनाः (avimanāḥ) - without dislike; शूद्रः (śūdraḥ) - the Śūdra; सततम् (satatam) - always; सत्पथे (sat-pathe) - in the right path; स्थितः (sthitaḥ) - being situated;]
(All duties of Śūdra according to rule, according to prescribed method, service, attendance and to the superior in the caste with effort; the Śūdra, without dislike, should perform always, being situated on the right path.)
The Śūdra, always established on the right path, should perform all Śūdra duties, service, and attendance to the superior caste according to rule and prescribed method, with effort, and without dislike. (13-131-27)
दैवतद्विजसत्कर्ता सर्वातिथ्यकृतव्रतः। ऋतुकालाभिगामी च नियतो नियताशनः ॥१३-१३१-२८॥
daivatadvijasatkārtā sarvātithyakṛtavrataḥ। ṛtukālābhigāmī ca niyato niyatāśanaḥ ॥13-131-28॥
[दैवत (daivata) - of the deities; द्विज (dvija) - of the twice-born; सत्कर्ता (satkārtā) - one who honors; सर्व (sarva) - all; अतिथ्य (atithya) - of guests; कृतव्रतः (kṛtavrataḥ) - one who has taken vows; ऋतुकाल (ṛtukāla) - time of the season; अभिगामी (abhigāmī) - one who approaches; च (ca) - and; नियतः (niyataḥ) - self-controlled; नियताशनः (niyatāśanaḥ) - regulated in eating;]
(One who honors the deities and the twice-born, who has taken vows for all guests, who approaches at the season's time, and who is self-controlled and regulated in eating.)
He honors the deities and the twice-born, has vows concerning all guests, approaches his wife at the proper time, and is disciplined and moderate in eating. (13-131-28)
चौक्षश्चौक्षजनान्वेषी शेषान्नकृतभोजनः। वृथामांसान्यभुञ्जानः शूद्रो वैश्यत्वमृच्छति ॥१३-१३१-२९॥
caukṣaś caukṣa-janānveṣī śeṣānna-kṛta-bhojanaḥ। vṛthā-māṃsāni abhuñjānaḥ śūdraḥ vaiśyatvam ṛcchati ॥13-131-29॥
[चौक्षः (caukṣaḥ) - one who gives up cooked food; चौक्षजनान्वेषी (caukṣa-janānveṣī) - seeking the company of those who have abandoned cooked food; शेषान्नकृतभोजनः (śeṣānna-kṛta-bhojanaḥ) - taking food that is leftovers; वृथामांसान्यभुञ्जानः (vṛthā-māṃsāni abhuñjānaḥ) - eating meat uselessly; शूद्रः (śūdraḥ) - a Śūdra; वैश्यत्वम् (vaiśyatvam) - state of a Vaiśya; ऋच्छति (ṛcchati) - attains;]
(One who gives up cooked food, seeks the company of those who have abandoned cooked food, takes food made of leftovers, eats meat uselessly—a Śūdra attains the state of a Vaiśya.)
A Śūdra who gives up cooked food, seeks association with others who have done the same, eats food made from leftovers, and consumes meat without purpose attains the status of a Vaiśya. (13-131-29)
ऋतवागनहंवादी निर्द्वंद्वः शमकोविदः। यजते नित्ययज्ञैश्च स्वाध्यायपरमः शुचिः ॥१३-१३१-३०॥
ṛtavāganahaṁvādī nirdvandvaḥ śamakovidaḥ। yajate nityayajñaiś ca svādhyāyaparamaḥ śuciḥ ॥13-131-30॥
[ऋतवाक् (ṛtavāk) - one whose speech is in truth; अनहंवादी (anahaṁvādī) - not speaking of 'I'; निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; शमकोविदः (śamakovidaḥ) - knower of tranquility; यजते (yajate) - he worships; नित्ययज्ञैः (nityayajñaiḥ) - with daily sacrifices; च (ca) - and; स्वाध्यायपरमः (svādhyāyaparamaḥ) - devoted to self-study; शुचिः (śuciḥ) - pure;]
(One whose speech is in truth, not speaking of 'I', free from dualities, knower of tranquility, worships with daily sacrifices and is devoted to self-study, pure.)
He whose speech is truthful, who does not boast of himself, free from dualities, skilled in tranquility, who performs daily sacrifices, devoted to study of sacred texts, and pure. (13-131-30)
दान्तो ब्राह्मणसत्कर्ता सर्ववर्णबुभूषकः। गृहस्थव्रतमातिष्ठन्द्विकालकृतभोजनः ॥१३-१३१-३१॥
dānto brāhmaṇasatkartā sarvavarṇabubhūṣakaḥ। gṛhasthavratamātiṣṭhan dvikālakṛtabhojanaḥ ॥13-131-31॥
[दान्तः (dāntaḥ) - self-restrained; ब्राह्मण-सत्कर्ता (brāhmaṇa-satkartā) - one who honors brāhmaṇas; सर्व-वर्ण-बुभूषकः (sarva-varṇa-bubhūṣakaḥ) - adorner of all classes; गृहस्थ-व्रतम् (gṛhastha-vratam) - householder’s vow; अातिष्ठन् (ātiṣṭhan) - observing; द्वि-काल-कृत-भोजनः (dvi-kāla-kṛta-bhojanaḥ) - one who takes food prepared twice a day;]
(Self-restrained, one who honors brāhmaṇas, adorner of all classes, observing the householder’s vow, one who takes food prepared twice a day.)
Self-restrained, honoring brāhmaṇas, well-disposed to all classes, observing the duties of a householder, taking food at two set times daily. (13-131-31)
शेषाशी विजिताहारो निष्कामो निरहंवदः। अग्निहोत्रमुपासंश्च जुह्वानश्च यथाविधि ॥१३-१३१-३२॥
śeṣāśī vijitāhāro niṣkāmo nirahaṁvadaḥ। agnihotram upāsaṁś ca juhvānaś ca yathāvidhi ॥13-131-32॥
[शेषाशी (śeṣāśī) - one who eats what remains (after offering sacrifice); विजिताहारः (vijitāhāraḥ) - one who has conquered his diet; निष्कामः (niṣkāmaḥ) - without desire; निरहंवदः (nirahaṁvadaḥ) - free from egotism; अग्निहोत्रम् (agnihotram) - Agnihotra sacrifice; उपासन् (upāsan) - engaging in (performing); च (ca) - and; जुह्वानः (juhvānaḥ) - one who makes offerings; च (ca) - and; यथाविधि (yathāvidhi) - according to rule;]
(One who eats what remains, one who has conquered his diet, without desire, free from egotism, engaging in Agnihotra and making offerings according to rule.)
He eats only what is left after sacrifice, has conquered his appetite, is free from desire and egotism, performs the Agnihotra and makes offerings according to the proper method. (13-131-32)
सर्वातिथ्यमुपातिष्ठञ्शेषान्नकृतभोजनः। त्रेताग्निमन्त्रविहितो वैश्यो भवति वै यदि ॥ स वैश्यः क्षत्रियकुले शुचौ महति जायते ॥१३-१३१-३३॥
sarvātithyam upātiṣṭhañ śeṣānna-kṛta-bhojanaḥ। tretāgni-mantra-vihito vaiśyo bhavati vai yadi॥ sa vaiśyaḥ kṣatriya-kule śucau mahati jāyate॥ 13-131-33॥
[सर्वातिथ्यम् (sarvātithyam) - all-hospitality; उपातिष्ठन् (upātiṣṭhan) - attending; शेषान्नकृतभोजनः (śeṣānna-kṛta-bhojanaḥ) - having meal made of remnants; त्रेताग्निमन्त्रविहितः (tretāgni-mantra-vihitaḥ) - fixed by the mantras of the three fires; वैश्यः (vaiśyaḥ) - vaiśya; भवति (bhavati) - becomes; वै (vai) - indeed; यदि (yadi) - if; सः (saḥ) - he; वैश्यः (vaiśyaḥ) - vaiśya; क्षत्रियकुले (kṣatriya-kule) - in the family of kṣatriya; शुचौ (śucau) - in pure; महति (mahati) - great; जायते (jāyate) - is born;]
(All-hospitality attending, having meal made of remnants, fixed by the mantras of the three fires, the vaiśya indeed becomes if; he, the vaiśya, in the kṣatriya family, in pure, great, is born.)
If a vaiśya, devoted to all duties of hospitality and living on leftover food, performs rites established by the mantras of the three sacred fires, then that vaiśya is indeed born in a pure and noble kṣatriya family. (13-131-33)
स वैश्यः क्षत्रियो जातो जन्मप्रभृति संस्कृतः। उपनीतो व्रतपरो द्विजो भवति सत्कृतः ॥१३-१३१-३४॥
sa vaiśyaḥ kṣatriyo jāto janmaprabhṛti saṃskṛtaḥ। upanīto vrataparo dvijo bhavati satkṛtaḥ॥13-131-34॥
[स (sa) - he; वैश्यः (vaiśyaḥ) - Vaiśya; क्षत्रियः (kṣatriyaḥ) - Kṣatriya; जातः (jātaḥ) - born; जन्मप्रभृति (janmaprabhṛti) - from birth onward; संस्कृतः (saṃskṛtaḥ) - refined; consecrated; उपनीतः (upanītaḥ) - having undergone initiation (upanayana); व्रतपरः (vrataparaḥ) - engaged in vows; द्विजः (dvijaḥ) - twice-born; भवति (bhavati) - becomes; सत्कृतः (satkṛtaḥ) - respected; honored;]
(He, Vaiśya (or) Kṣatriya, born, from birth onward, refined; having undergone initiation, engaged in vows, twice-born, becomes, respected.)
A Vaiśya or Kṣatriya, who is refined from birth, having undergone initiation and being devoted to vows, becomes a respected twice-born. (13-131-34)
ददाति यजते यज्ञैः संस्कृतैराप्तदक्षिणैः। अधीते स्वर्गमन्विच्छंस्त्रेताग्निशरणः सदा ॥१३-१३१-३५॥
dadāti yajate yajñaiḥ saṃskṛtair āptadakṣiṇaiḥ. adhīte svargam anvicchaṃs tretāgniśaraṇaḥ sadā ॥13-131-35॥
[ददाति (dadāti) - gives; यजते (yajate) - sacrifices; यज्ञैः (yajñaiḥ) - with sacrifices; संस्कृतैः (saṃskṛtaiḥ) - well-performed; आप्तदक्षिणैः (āptadakṣiṇaiḥ) - endowed with proper fees; अधीते (adhīte) - studies; स्वर्गम् (svargam) - heaven; अन्विच्छन् (anvicchan) - desiring; त्रेताग्निशरणः (tretāgniśaraṇaḥ) - having as shelter the sacrificial fires of the Tretā (three sacred fires); सदा (sadā) - always;]
(Gives, sacrifices with sacrifices well-performed endowed with proper fees; studies, heaven desiring, having as shelter the Tretā fires, always.)
He gives, performs sacrifices with well-performed sacrifices endowed with proper fees; studies (the Veda), always desiring heaven, taking refuge in the three sacrificial fires of the Tretā (rite). (13-131-35)
आर्तहस्तप्रदो नित्यं प्रजा धर्मेण पालयन्। सत्यः सत्यानि कुरुते नित्यं यः सुखदर्शनः ॥१३-१३१-३६॥
ārtahastaprado nityaṁ prajā dharmeṇa pālayan। satyaḥ satyāni kurute nityaṁ yaḥ sukhadarśanaḥ ॥13-131-36॥
[आर्तहस्तप्रदः (ārtahastapradaḥ) - he who gives (offering) to the hand (of) the distressed; नित्यम् (nityam) - always; प्रजाः (prajāḥ) - subjects; people; धर्मेण (dharmeṇa) - with righteousness; पालयन् (pālayan) - protecting; सत्यः (satyaḥ) - truthful; सत्यानि (satyāni) - truths (true things); कुरुते (kurute) - does; नित्यम् (nityam) - always; यः (yaḥ) - who; सुखदर्शनः (sukhadarśanaḥ) - pleasant in appearance;]
(He who gives to the hand of the distressed, always, subjects with righteousness protecting, truthful, true things does, always, who is pleasant in appearance.)
He who is always generous to the needy, protects his people with righteousness, is truthful, always does truthful deeds, and is pleasant to behold. (13-131-36)
धर्मदण्डो न निर्दण्डो धर्मकार्यानुशासकः। यन्त्रितः कार्यकरणे षड्भागकृतलक्षणः ॥१३-१३१-३७॥
dharmadaṇḍo na nirdanḍo dharmakāryānuśāsakaḥ। yantritaḥ kāryakaraṇe ṣaḍbhāgakṛtalakṣaṇaḥ॥13-131-37॥
[धर्मदण्डः (dharmadaṇḍaḥ) - rod of righteousness; rigid discipline; न (na) - not; निर्दण्डः (nirdanḍaḥ) - without a rod; lacking discipline; धर्मकार्य (dharmakārya) - act of righteousness; अनुशासकः (anuśāsakaḥ) - one who enforces; governor; यन्त्रितः (yantritaḥ) - controlled; regulated; कार्यकरणे (kāryakaraṇe) - in functioning; in action; षड्भागकृत (ṣaḍbhāgakṛta) - one who takes one-sixth (portion); लक्षणः (lakṣaṇaḥ) - characteristic; mark;]
(The rod of righteousness, not one without discipline, is the enforcer of righteous acts; controlled in administration, the one characterized by taking a sixth share.)
It is the rod of righteousness, not the absence of discipline, that enforces righteous conduct; in governance, the ruler characterized by taking a sixth share must act with regulation and control. (13-131-37)
ग्राम्यधर्मान्न सेवेत स्वच्छन्देनार्थकोविदः। ऋतुकाले तु धर्मात्मा पत्नीं सेवेत नित्यदा ॥१३-१३१-३८॥
grāmyadharmān na seveta svacchandena arthakovidaḥ। ṛtukāle tu dharmātmā patnīṃ seveta nityadā॥13-131-38॥
[ग्राम्यधर्मान् (grāmyadharmān) - vulgar practices; न (na) - not; सेवेत (seveta) - should indulge; स्वच्छन्देन (svacchandena) - at one's own will; अर्थकोविदः (arthakovidaḥ) - one skilled in meaning/wealth; ऋतुकाले (ṛtukāle) - in the proper season; तु (tu) - but; धर्मात्मा (dharmātmā) - righteous person; पत्नीम् (patnīm) - wife; सेवेत (seveta) - should approach/join; नित्यदा (nityadā) - always;]
(One skilled in meaning/wealth should not indulge in vulgar practices at one's own will. But a righteous person should approach his wife always in the proper season.)
One who is skilled in (what is) proper should not give himself to base practices on his own accord; but the righteous man should approach his wife at the appropriate season always. (13-131-38)
सर्वोपवासी नियतः स्वाध्यायपरमः शुचिः। बर्हिष्कान्तरिते नित्यं शयानोऽग्निगृहे सदा ॥१३-१३१-३९॥
sarvopavāsī niyataḥ svādhyāya-paramaḥ śuciḥ। barhiṣ-kāntarite nityaṃ śayānaḥ agni-gṛhe sadā ॥13-131-39॥
[सर्वोपवासी (sarva-upavāsī) - performing all fasts; नियतः (niyataḥ) - self-controlled; स्वाध्यायपरमः (svādhyāya-paramaḥ) - devoted to self-study; शुचिः (śuciḥ) - pure; बर्हिष्कान्तरिते (barhiṣ-kāntarite) - spread with sacred grass; नित्यं (nityaṃ) - always; शयानः (śayānaḥ) - sleeping; अग्निगृहे (agni-gṛhe) - in the fire-house (sacred fire chamber); सदा (sadā) - always;]
(Performing all fasts, self-controlled, devoted to self-study, pure; always sleeping in a fire-house, on a bed spread with sacred grass.)
He performs all fasts, is self-controlled, devoted to self-study, pure, and always sleeps in the fire-house on a bed of sacred grass. (13-131-39)
सर्वातिथ्यं त्रिवर्गस्य कुर्वाणः सुमनाः सदा। शूद्राणां चान्नकामानां नित्यं सिद्धमिति ब्रुवन् ॥१३-१३१-४०॥
sarvātithyaṃ trivargasya kurvāṇaḥ sumanāḥ sadā। śūdrāṇāṃ cānna-kāmānāṃ nityaṃ siddham iti bruvan ॥13-131-40॥
[सर्वातिथ्यं (sarvātithyam) - all hospitality; त्रिवर्गस्य (trivargasya) - of the three aims (dharma, artha, kāma); कुर्वाणः (kurvāṇaḥ) - performing; सुमनाः (sumanāḥ) - glad-minded; सदा (sadā) - always; शूद्राणां (śūdrāṇām) - of the Śūdras; च (ca) - and; अन्नकामानां (anna-kāmānām) - for those desiring food; नित्यं (nityam) - always; सिद्धम् (siddham) - prepared; इति (iti) - thus; ब्रुवन् (bruvan) - saying;]
(Always performing all hospitality of the three aims, glad-minded always, of the Śūdras and of those desiring food, always prepared thus saying.)
Always gladly performing all duties of hospitality relating to the three aims, and always declaring that food is ready for Śūdras and for those who desire food. (13-131-40)
स्वार्थाद्वा यदि वा कामान्न किञ्चिदुपलक्षयेत्। पितृदेवातिथिकृते साधनं कुरुते च यः ॥१३-१३१-४१॥
svārthād vā yadi vā kāmān na kiñcid upalakṣayet. pitṛdevātithikṛte sādhanam kurute ca yaḥ ॥13-131-41॥
[स्वार्थात् (svārthāt) - from one's own interest; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; कामात् (kāmāt) - from desire; न (na) - not; किञ्चित् (kiñcit) - anything; उपलक्षयेत् (upalakṣayet) - should perceive; पितृदेवातिथिकृते (pitṛ-deva-atithi-kṛte) - for the sake of fathers, gods, and guests; साधनम् (sādhanam) - means (instrument or offering); कुरुते (kurute) - performs; does; च (ca) - and; यः (yaḥ) - who;]
(From one's own interest or, if or from desire, not anything should perceive; for the sake of fathers, gods, and guests, means performs and who.)
Who, not seeing anything from self-interest or from desire, performs offerings for the sake of fathers, gods, and guests, (he is praised). (13-131-41)
स्ववेश्मनि यथान्यायमुपास्ते भैक्षमेव च। त्रिकालमग्निहोत्रं च जुह्वानो वै यथाविधि ॥१३-१३१-४२॥
svaveśmani yathā-nyāyam upāste bhaikṣam eva ca। trikālam agnihotraṃ ca juhvāno vai yathā-vidhi ॥13-131-42॥
[स्ववेश्मनि (svaveśmani) - in his own house; यथा (yathā) - according to; अन्यायम् (nyāyam) - law; order; उपास्ते (upāste) - he resides; he lives; भैक्षम् (bhaikṣam) - alms; food obtained by begging; एव (eva) - only; indeed; च (ca) - and; त्रिकालम् (trikālam) - at three times; अग्निहोत्रम् (agnihotram) - the fire offering; च (ca) - and; जुह्वानः (juhvānaḥ) - offering; sacrificing; वै (vai) - indeed; यथाविधि (yathā-vidhi) - according to the rule; properly;]
(In his own house according to law he resides, alms only and; thrice a day the fire offering and offering indeed, according to the rule.)
He lives in his own house according to proper conduct, subsisting solely on alms; and, performing the Agnihotra sacrifice three times daily as prescribed. (13-131-42)
गोब्राह्मणहितार्थाय रणे चाभिमुखो हतः। त्रेताग्निमन्त्रपूतं वा समाविश्य द्विजो भवेत् ॥१३-१३१-४३॥
gobrāhmaṇahitārthāya raṇe cābhimukho hataḥ। tretāgnimantrapūtaṃ vā samāviśya dvijo bhavet ॥13-131-43॥
[गो (go) - cow; ब्राह्मण (brāhmaṇa) - Brāhmaṇa; हितार्थाय (hitārthāya) - for the sake of welfare; रणे (raṇe) - in battle; च (ca) - and; अभिमुखः (abhimukhaḥ) - facing (the enemy); हतः (hataḥ) - slain; त्रेता-अग्नि-मन्त्र-पूतम् (tretā-agni-mantra-pūtam) - purified by the mantra of the fire of the Tretā (ritual); वा (vā) - or; समाविश्य (samāviśya) - having entered; द्विजः (dvijaḥ) - a twice-born; भवेत् (bhavet) - becomes;]
(For the sake of the welfare of cows and Brāhmaṇas, having been slain facing (the enemy) in battle, or having entered what is purified by the mantra of the fire of the Tretā, a twice-born becomes.)
A twice-born who is killed facing the enemy in battle for the welfare of cows and Brāhmaṇas, or who enters fire sanctified by the Tretā mantras, attains that state. (13-131-43)
ज्ञानविज्ञानसम्पन्नः संस्कृतो वेदपारगः। विप्रो भवति धर्मात्मा क्षत्रियः स्वेन कर्मणा ॥१३-१३१-४४॥
jñānavigjñānasampannaḥ saṃskṛto vedapāragaḥ। vipro bhavati dharmātmā kṣatriyaḥ svena karmaṇā ॥13-131-44॥
[ज्ञान-विज्ञान-सम्पन्नः (jñāna-vijñāna-sampannaḥ) - endowed with knowledge and wisdom; संस्कृतः (saṃskṛtaḥ) - refined; वेद-पारगः (veda-pāragaḥ) - one who has mastered the Vedas; विप्रः (vipraḥ) - brāhmaṇa; भवति (bhavati) - becomes; धर्मात्मा (dharmātmā) - righteous-souled; क्षत्रियः (kṣatriyaḥ) - kṣatriya; स्वेन (svena) - by his own; कर्मणा (karmaṇā) - action;]
(Endowed with knowledge and wisdom, refined, master of the Vedas, the brāhmaṇa becomes (is) righteous-souled; the kṣatriya by his own action.)
A brāhmaṇa who possesses knowledge and wisdom, is refined, and has mastered the Vedas becomes truly virtuous; a kṣatriya becomes virtuous through his own actions. (13-131-44)
एतैः कर्मफलैर्देवि न्यूनजातिकुलोद्भवः। शूद्रोऽप्यागमसम्पन्नो द्विजो भवति संस्कृतः ॥१३-१३१-४५॥
etaiḥ karmaphalair devi nyūnajāti-kula-udbhavaḥ। śūdro'py āgamasampanno dvijo bhavati saṃskṛtaḥ॥13-131-45॥
[एतैः (etaiḥ) - by these; कर्मफलैः (karmaphalaiḥ) - by the fruits of actions; देवि (devi) - O goddess; न्यूनजातिकुलोद्भवः (nyūnajāti-kula-udbhavaḥ) - one born of lower caste and family; शूद्रः (śūdraḥ) - a Śūdra; अपि (api) - even; आगमसम्पन्नः (āgamasampannaḥ) - endowed with knowledge of āgama (scriptures); द्विजः (dvijaḥ) - a twice-born; भवति (bhavati) - becomes; संस्कृतः (saṃskṛtaḥ) - refined;]
(By these fruits of actions, O goddess, one born of lower caste and family, even a Śūdra endowed with knowledge of āgama, becomes a twice-born, refined.)
O goddess, by these fruits of actions, even a Śūdra born in a lower caste or family, if endowed with scriptural knowledge, becomes a refined twice-born. (13-131-45)
ब्राह्मणो वाप्यसद्वृत्तः सर्वसङ्करभोजनः। ब्राह्मण्यं पुण्यमुत्सृज्य शूद्रो भवति तादृशः ॥१३-१३१-४६॥
brāhmaṇo vāpy asadvṛttaḥ sarvasaṅkarabhojanaḥ। brāhmaṇyaṃ puṇyam utsṛjya śūdro bhavati tādṛśaḥ॥13-131-46॥
[ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; वा (vā) - or; अपि (api) - even; असद्वृत्तः (asadvṛttaḥ) - of bad conduct; सर्वसङ्करभोजनः (sarvasaṅkarabhojanaḥ) - eater of all impure (mixed) food; ब्राह्मण्यं (brāhmaṇyam) - brāhmaṇa-hood; पुण्यम् (puṇyam) - merit; उत्सृज्य (utsṛjya) - having abandoned; शूद्रः (śūdraḥ) - a Śūdra; भवति (bhavati) - becomes; तादृशः (tādṛśaḥ) - such;]
(A Brāhmaṇa, or even (one) of bad conduct, eater of all impure food, having abandoned brāhmaṇa-hood and merit, becomes such a Śūdra.)
Even a Brāhmaṇa of bad conduct, who eats all kinds of impure food and gives up his brāhmaṇa-hood and merit, becomes like a Śūdra. (13-131-46)
कर्मभिः शुचिभिर्देवि शुद्धात्मा विजितेन्द्रियः। शूद्रोऽपि द्विजवत्सेव्य इति ब्रह्माब्रवीत्स्वयम् ॥१३-१३१-४७॥
karmabhiḥ śucibhir devi śuddhātmā vijitendriyaḥ। śūdro'pi dvijavat sevya iti brahmābravīt svayam ॥13-131-47॥
[कर्मभिः (karmabhiḥ) - by actions; शुचिभिः (śucibhiḥ) - by pure (ones); देवि (devi) - O Goddess; शुद्धात्मा (śuddhātmā) - pure-souled; विजितेन्द्रियः (vijitendriyaḥ) - one who has conquered the senses; शूद्रः (śūdraḥ) - a Śūdra; अपि (api) - even; द्विजवत् (dvijavat) - like a twice-born; सेव्यः (sevyaḥ) - worthy of being served; इति (iti) - thus; ब्रह्मा (brahmā) - Brahmā; अब्रवीत् (abravīt) - said; स्वयम् (svayam) - himself;]
(By pure actions, O Goddess, (he who is) pure-souled and has conquered the senses—even a Śūdra is worthy of being served like a twice-born—thus Brahmā himself said.)
O Goddess, Brahmā himself declared: Even a Śūdra who is pure in soul, has mastered the senses, and acts with purity is worthy of being served just like a twice-born. (13-131-47)
स्वभावकर्म च शुभं यत्र शूद्रेऽपि तिष्ठति। विशुद्धः स द्विजातिर्वै विज्ञेय इति मे मतिः ॥१३-१३१-४८॥
svabhāvakarma ca śubhaṃ yatra śūdre'pi tiṣṭhati. viśuddhaḥ sa dvijātir vai vijñeya iti me matiḥ ॥13-131-48॥
[स्वभावकर्म (svabhāvakarma) - natural action; च (ca) - and; शुभं (śubham) - auspicious; यत्र (yatra) - where; शूद्रेऽपि (śūdre'pi) - even in a Śūdra; तिष्ठति (tiṣṭhati) - remains; विशुद्धः (viśuddhaḥ) - purified; स (sa) - he; द्विजातिः (dvijātiḥ) - twice-born; वै (vai) - indeed; विज्ञेय (vijñeya) - should be known; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Natural action and auspicious where even in a Śūdra remains, purified he the twice-born indeed should be known, thus my opinion.)
Where even in a Śūdra natural and auspicious action abides, he is purified and should indeed be regarded as a twice-born; this is my opinion. (13-131-48)
न योनिर्नापि संस्कारो न श्रुतं न च संनतिः। कारणानि द्विजत्वस्य वृत्तमेव तु कारणम् ॥१३-१३१-४९॥
na yonir nāpi saṃskāro na śrutaṃ na ca saṃnatiḥ। kāraṇāni dvijatvasya vṛttam eva tu kāraṇam ॥13-131-49॥
[न (na) - not; योनि (yoni) - birth; र्न (r na) - not; अपि (api) - also; संस्कारः (saṃskāraḥ) - rite; न (na) - not; श्रुतम् (śrutam) - study (of the Veda); न (na) - not; च (ca) - and; सन्नतिः (saṃnatiḥ) - lineage; कारणानि (kāraṇāni) - causes; द्विजत्वस्य (dvijatvasya) - of being a twice-born; वृत्तम् (vṛttam) - conduct; एव (eva) - only; तु (tu) - however; कारणम् (kāraṇam) - cause;]
(Not birth, nor even rite, not study, nor lineage; the causes of being a twice-born—conduct alone however is the cause.)
Neither birth, nor ritual, nor learning, nor lineage are causes of being a twice-born; only conduct, however, is the cause. (13-131-49)
सर्वोऽयं ब्राह्मणो लोके वृत्तेन तु विधीयते। वृत्ते स्थितश्च सुश्रोणि ब्राह्मणत्वं निगच्छति ॥१३-१३१-५०॥
sarvo'yaṃ brāhmaṇo loke vṛttena tu vidhīyate। vṛtte sthitaś ca suśroṇi brāhmaṇatvaṃ nigacchati ॥13-131-50॥
[सर्वः (sarvaḥ) - all; everyone; अयम् (ayam) - this; he; ब्राह्मणः (brāhmaṇaḥ) - Brāhmaṇa; a Brāhmaṇa (priest); लोके (loke) - in the world; वृत्तेन (vṛttena) - by conduct; by behavior; तु (tu) - but; विधीयते (vidhīyate) - is determined; is established; वृत्ते (vṛtte) - in conduct; स्थितः (sthitaḥ) - remaining; established; च (ca) - and; सुश्रोणि (suśroṇi) - O beautiful-hipped one; O lady with lovely hips; ब्राह्मणत्वम् (brāhmaṇatvam) - Brāhmaṇa-hood; being a Brāhmaṇa; निगच्छति (nigacchati) - attains; obtains;]
(All this Brāhmaṇa in the world is but determined by conduct; established in conduct, O beautiful-hipped one, he attains Brāhmaṇa-hood.)
O beautiful-hipped one, in this world, a Brāhmaṇa is determined only by conduct; one who remains established in right conduct attains Brāhmaṇa-hood. (13-131-50)
ब्राह्मः स्वभावः कल्याणि समः सर्वत्र मे मतिः। निर्गुणं निर्मलं ब्रह्म यत्र तिष्ठति स द्विजः ॥१३-१३१-५१॥
brāhmaḥ svabhāvaḥ kalyāṇi samaḥ sarvatra me matiḥ। nirguṇaṃ nirmalaṃ brahma yatra tiṣṭhati sa dvijaḥ॥13-131-51॥
[ब्राह्मः (brāhmaḥ) - pertaining to Brahman; divine; spiritual; स्वभावः (svabhāvaḥ) - own nature; innate quality; कल्याणि (kalyāṇi) - O auspicious one; O blessed lady; समः (samaḥ) - equal; impartial; सर्वत्र (sarvatra) - everywhere; मे (me) - my; मतिः (matiḥ) - mind; understanding; निर्गुणं (nirguṇaṃ) - without qualities; attribute-less; निर्मलं (nirmalaṃ) - pure; spotless; ब्रह्म (brahma) - the Absolute; Brahman; यत्र (yatra) - where; तिष्ठति (tiṣṭhati) - dwells; abides; स (sa) - he; द्विजः (dvijaḥ) - twice-born; Brāhmaṇa;]
(Divine nature, O auspicious one, equal everywhere, my mind is. Attribute-less, pure Brahman, where dwells, he is a twice-born.)
O blessed lady, my mind is of divine nature, impartial everywhere. He in whom the attribute-less, pure Brahman dwells—he is a Brāhmaṇa. (13-131-51)
एते योनिफला देवि स्थानभागनिदर्शकाः। स्वयं च वरदेनोक्ता ब्रह्मणा सृजता प्रजाः ॥१३-१३१-५२॥
ete yoniphalā devi sthānabhāganidarśakāḥ। svayam ca varadenoktā brahmaṇā sṛjatā prajāḥ ॥13-131-52॥
[एते (ete) - these; योनिफला (yoniphalā) - origin-fruits; देवि (devi) - O goddess; स्थानभागनिदर्शकाः (sthānabhāganidarśakāḥ) - place-and-portion-indicators; स्वयम् (svayam) - by oneself; च (ca) - and; वरदेन (varadena) - by the bestower of boons; उक्ता (uktā) - declared; ब्रह्मणा (brahmaṇā) - by Brahmā; सृजता (sṛjatā) - by the creator; प्रजाः (prajāḥ) - creatures;]
(These origin-fruits, O goddess, place-and-portion-indicators, and themselves, and, by the bestower of boons declared, by Brahmā, by the creator, creatures.)
O goddess, these origin-fruits are indicators of place and portion, and they themselves, creatures, were declared by Brahmā, the bestower of boons and the creator. (13-131-52)
ब्राह्मणो हि महत्क्षेत्रं लोके चरति पादवत्। यत्तत्र बीजं वपति सा कृषिः पारलौकिकी ॥१३-१३१-५३॥
brāhmaṇo hi mahat-kṣetraṃ loke carati pādavat। yat tatra bījaṃ vapati sā kṛṣiḥ pāralaukikī ॥13-131-53॥
[ब्राह्मणः (brāhmaṇaḥ) - brāhmaṇa; हि (hi) - indeed; महत् (mahat) - great; क्षेत्रम् (kṣetram) - field; लोके (loke) - in the world; चरति (carati) - moves; पादवत् (pādavat) - like feet; यत् (yat) - which; तत्र (tatra) - there; बीजम् (bījam) - seed; वपति (vapati) - sows; सा (sā) - that; कृषिः (kṛṣiḥ) - cultivation; पारलौकिकी (pāralaukikī) - otherworldly;]
(The brāhmaṇa indeed, a great field, moves in the world like feet. That which seed there sows, that cultivation is otherworldly.)
The brāhmaṇa, truly a great field, moves through the world like the earth itself; whatever seed is sown there, that is a cultivation leading to the next world. (13-131-53)
मिताशिना सदा भाव्यं सत्पथालम्बिना सदा। ब्राह्ममार्गमतिक्रम्य वर्तितव्यं बुभूषता ॥१३-१३१-५४॥
mitāśinā sadā bhāvyaṁ satpathālambinā sadā। brāhmamārgamatikramya vartitavyaṁ bubhūṣatā ॥13-131-54॥
[मिताशिना (mitāśinā) - by one who eats in moderation; सदा (sadā) - always; भाव्यं (bhāvyaṁ) - is to be practiced; सत्पथालम्बिना (satpathālambinā) - by one who follows the virtuous path; सदा (sadā) - always; ब्राह्ममार्गम् (brāhmamārgam) - the path of a brāhmaṇa; अतिक्रम्य (atikramya) - having transgressed; वर्तितव्यं (vartitavyaṁ) - is to be lived; बुभूषता (bubhūṣatā) - by one desiring to live;]
(By one who eats in moderation, always is to be practiced, by one following the virtuous path, always. Having transgressed the path of a brāhmaṇa, is to be lived by one desiring to live.)
One who wishes to live should always practice moderation in eating and adherence to the virtuous path, always living by transgressing the brāhmaṇa’s path. (13-131-54)
संहिताध्यायिना भाव्यं गृहे वै गृहमेधिना। नित्यं स्वाध्याययुक्तेन दानाध्ययनजीविना ॥१३-१३१-५५॥
saṁhitādhyāyinā bhāvyaṁ gṛhe vai gṛhamedhinā। nityaṁ svādhyāyayuktena dānādhyayanajīvinā ॥13-131-55॥
[संहिताध्यायिना (saṁhitādhyāyinā) - by one studying the Saṁhitā; भाव्यं (bhāvyaṁ) - ought to be done; should be performed; गृहे (gṛhe) - in the (house); वै (vai) - indeed; गृहमेधिना (gṛhamedhinā) - by the householder; नित्यं (nityaṁ) - always; स्वाध्याययुक्तेन (svādhyāyayuktena) - engaged in self-study; दानाध्ययनजीविना (dānādhyayanajīvinā) - living by gifts and study;]
(By one studying the Saṁhitā, ought to be done in the house indeed by the householder, always, by one engaged in self-study, living by gifts and study.)
The householder, constantly devoted to self-study and sustaining himself by gifts and study, should indeed perform (his duties) in his house. (13-131-55)
एवम्भूतो हि यो विप्रः सततं सत्पथे स्थितः। आहिताग्निरधीयानो ब्रह्मभूयाय कल्पते ॥१३-१३१-५६॥
evambhūto hi yo vipraḥ satataṃ satpathe sthitaḥ। āhitāgnir adhīyāno brahmabhūyāya kalpate॥13-131-56॥
[एवम्भूतः (evambhūtaḥ) - of such kind; thus constituted; हि (hi) - indeed; यः (yaḥ) - who; विप्रः (vipraḥ) - brahmin; sage; सततम् (satatam) - constantly; always; सत्पथे (satpathe) - on the good path; on the righteous path; स्थितः (sthitaḥ) - remaining; established; आहिताग्निः (āhitāgniḥ) - one who has set up the sacred fire; अधीयानः (adhīyānaḥ) - studying (the Veda); reciting; ब्रह्मभूयाय (brahmabhūyāya) - for Brahman-hood; for becoming Brahman; कल्पते (kalpate) - becomes qualified; is fit;]
(Indeed, a brahmin of such kind, who always remains on the righteous path, who has set up the sacred fire, who recites (the Veda), becomes qualified for Brahman-hood.)
A brahmin who is of such a nature—ever steadfast in righteousness, established in the sacred fires, and devoted to Vedic study—is fit to attain Brahman-hood. (13-131-56)
ब्राह्मण्यमेव सम्प्राप्य रक्षितव्यं यतात्मभिः। योनिप्रतिग्रहादानैः कर्मभिश्च शुचिस्मिते ॥१३-१३१-५७॥
brāhmaṇyameva samprāpya rakṣitavyaṃ yatātmabhiḥ। yonipratigrahādānaiḥ karmabhiśca śucismite ॥13-131-57॥
[ब्राह्मण्यम् (brāhmaṇyam) - state of brāhmaṇa; brahminhood; एव (eva) - only; indeed; सम्प्राप्य (samprāpya) - having obtained; after obtaining; रक्षितव्यम् (rakṣitavyam) - should be protected; ought to be preserved; यतात्मभिः (yatātmabhiḥ) - by those who are self-controlled; disciplined in self; योनिप्रतिग्रहादानैः (yonipratigrahādānaiḥ) - by receiving gifts peculiar to their order; by the acceptance of grants relating to origin (caste-duties); कर्मभिः (karmabhiḥ) - by actions; by duties; च (ca) - and; शुचिस्मिते (śucismite) - O pure-smiling one; O one with a pure smile;]
(State of brāhmaṇa only having obtained should be protected by the self-controlled by the acceptance of gifts peculiar to their order, by duties and, O pure-smiling one.)
Having attained the state of a brāhmaṇa, it must be protected by those disciplined in self through acceptance of gifts appropriate to their order and through duties, O pure-smiling one. (13-131-57)
एतत्ते सर्वमाख्यातं यथा शूद्रो भवेद्द्विजः। ब्राह्मणो वा च्युतो धर्माद्यथा शूद्रत्वमाप्नुते ॥१३-१३१-५८॥
etat te sarvam ākhyātam yathā śūdraḥ bhavet dvijaḥ। brāhmaṇaḥ vā cyutaḥ dharmāt yathā śūdratvam āpnute॥13-131-58॥
[एतत् (etat) - this; ते (te) - to you; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - has been told; यथा (yathā) - how; शूद्रः (śūdraḥ) - a Śūdra; भवेत् (bhavet) - may become; द्विजः (dvijaḥ) - a twice-born; ब्राह्मणः (brāhmaṇaḥ) - a Brāhmaṇa; वा (vā) - or; च्युतः (cyutaḥ) - fallen; धर्मात् (dharmāt) - from dharma; यथा (yathā) - how; शूद्रत्वम् (śūdratvam) - Śūdra-ness; आप्नुते (āpnute) - attains;]
(This to you all has been told, how a Śūdra may become a twice-born; or a Brāhmaṇa, fallen from dharma, how Śūdra-ness attains.)
All this has been explained to you—how a Śūdra can become a twice-born, and how a Brāhmaṇa, having fallen from dharma, attains the status of a Śūdra. (13-131-58)
